The Transcendent Perfection of Wisdom in Ten Thousand Lines
The Gift of the Sacred Doctrine

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! How do great bodhisattva beings who practice the transcendent perfection of wisdom attract sentient beings with the gift of the sacred doctrine?”

The Blessed One replied, “Su­bhūti, there are two ways in which great bodhisattva beings who practice the transcendent perfection of wisdom attract sentient beings with the gift of the sacred doctrine. Su­bhūti, these comprise the mundane and supramundane gifts of the sacred doctrine. If you ask what constitutes the mundane gift of the sacred doctrine, that which describes, explains, demonstrates, and analyzes mundane phenomena‍—describing, explaining, demonstrating, and analyzing the [earlier] chapters on repulsive phenomena, along with the four meditative concentrations, the four immeasurable aspirations, the four formless absorptions, and the five extrasensory powers‍—is designated as the ‘mundane gift of the sacred doctrine.’ If you ask why this is mundane, it is called ‘mundane’ because it does not transcend the world.

“Having dispensed that mundane gift, for many reasons they then dissuade and turn sentient beings away from those meditative concentrations, immeasurable aspirations, formless absorptions, and extrasensory powers. Then, after dissuading and turning them away, [F.325.a] they also establish them through skill in means in the sublime attributes, that is to say, they establish sentient beings in the four applications of mindfulness, and similarly in [the other causal attributes], up to and including the noble eightfold path, and the three gateways to liberation. Similarly, they establish them in the fruit of entering the stream, and in [the other fruits], up to an including individual enlightenment. This is called the ‘supramundane gift of the sacred doctrine.’ If you ask why it is supramundane, it is because it transcends the world and is exalted over the world systems.

“If, with regard to the sublime attributes, you ask what is the fruit of the sublime attributes, the term ‘sublime attributes’ denotes the thirty-seven aspects of enlightenment, the three gateways to liberation, the ten powers of the tathāgatas, and the eighteen distinct qualities of the buddhas. The fruits of those sublime attributes comprise the fruit of entering the stream, and in the same vein, [all other fruits], up to and including unsurpassed, genuinely perfect enlightenment.

“At the very least, Su­bhūti, the sublime attributes of great bodhisattva beings include the knowledge of the fruit of entering the stream, knowledge of [the other fruits], up to and including knowledge of the fruit of individual enlightenment, and similarly, knowledge of [the causal attributes], up to and including the thirty-seven aspects of enlightenment, and similarly, knowledge of the ten powers of the tathāgatas, and knowledge of [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Similarly, they include knowledge of contaminated and uncontaminated phenomena, of mundane and supramundane phenomena, and of conditioned and unconditioned phenomena. These are called the sublime attributes of great bodhisattva beings. [F.325.b] Then, if you ask what constitute the fruits of the sublime attributes of great bodhisattva beings, these include the renunciation of all afflicted mental states, and of all propensities and impulses toward involuntary reincarnation.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Will great bodhisattva beings also attain omniscience?”

The Blessed One replied, “Su­bhūti, it is so! It is just as you have said. Su­bhūti, great bodhisattva beings will also attain omniscience.”

“Reverend Lord! If great bodhisattva beings will also attain omniscience, what then is the distinction between great bodhisattva beings and the tathāgatas, arhats, genuinely perfect buddhas? How are these to be differentiated?”

The Blessed One replied, “Su­bhūti, great bodhisattva beings will attain omniscience, and, starting from the moment they attain omniscience, they will be called tathāgatas. Su­bhūti, the tathāgatas have absolutely reached the culmination of all things, and the bodhisattvas follow in their wake. The tathāgatas have attained non-stupidity with respect to all things, and the bodhisattvas will subsequently attain that [state]. This, Su­bhūti, is the distinction between the tathāgatas, arhats, genuinely perfect buddhas and great bodhisattva beings. This is how they are to be differentiated. Su­bhūti, the mundane gift of the sacred doctrine, with which great bodhisattva beings are endowed, is designated as the ‘support for the supramundane doctrine.’ [F.326.a] So it is, Su­bhūti, that great bodhisattva beings who practice the transcendent perfection of wisdom, through their skill in means, introduce sentient beings to the mundane gift of the sacred doctrine, and then introduce and establish them in the supramundane gift of the sacred doctrine, which is the abode of the sublime ones. Similarly they establish them in [all the causal and fruitional attributes], up to and including omniscience. [B29]

“Moreover, Su­bhūti, if you ask what constitutes the supramundane doctrines of great bodhisattva beings that are not shared in common with ordinary people, they comprise the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven aspects of enlightenment, the noble eightfold path, the three gateways to liberation, the eight aspects of liberation, the nine serial steps of meditative absorption, the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, as well as all the virtuous attributes, the thirty-two major marks and eighty minor marks of a superior man, all the gateways of mnemonic incantation, and all the gateways of meditative stability. These constitute the supramundane doctrines of great bodhisattva beings, and the describing, explaining, demonstrating, and analyzing of these supramundane attributes is called the ‘supramundane gift of the sacred doctrine.’

“In this regard, if you ask what constitute the four applications of mindfulness, [F.326.b] great bodhisattva beings who are diligent, alert, and mindful, having eliminated covetousness and sadness with regard to the inner physical body, continue to observe the physical body. This same refrain should be extensively applied also to the outer physical body, and similarly to inner and outer feelings, as well as to mind and phenomena. These [four which concern body, feelings, mind, and phenomena] are called the four applications of mindfulness.

“If you ask what constitute the four correct exertions: (1) Great bodhisattva beings resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have not yet arisen might not be developed. (2) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that negative and non-virtuous attributes which have previously arisen might be renounced. (3) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have not yet arisen might be developed. (4) They resolve, struggle, strive, persevere with tenacity, and rightly aspire that virtuous attributes which have previously arisen might remain, might not degenerate, and might flourish, further increase, and reach complete perfection. These are called the four correct exertions.

“If you ask what constitute the four supports for miraculous abilities, Su­bhūti, (1) great bodhisattva beings imbued with renunciation, who dwell in solitude, maintaining detachment and remaining in a state of cessation, should cultivate the support for miraculous ability combining the meditative stability of resolution with the formative force of exertion. (2-4) Similarly, imbued with renunciation, dwelling in solitude, maintaining detachment and remaining in a state of cessation, they should cultivate the supports for miraculous ability combining the meditative stability of perseverance, the meditative stability of mind, and the meditative stability of scrutiny with the formative force of exertion. [F.327.a] These [four‍—resolution, perseverance, mind, and scrutiny‍—] are called the four supports for miraculous ability.

“If you ask what constitute the five faculties, they comprise (1) the faculty of faith, (2) the faculty of perseverance, (3) the faculty of recollection, (4) the faculty of meditative stability, and (5) the faculty of wisdom. These are called the five faculties.

“If you ask what constitute the five powers, they comprise (1) the power of faith, (2) the power of perseverance, (3) the power of recollection, (4) the power of meditative stability, and (5) the power of wisdom. These are called the five powers.

“If you ask what constitute the seven branches of enlightenment, they comprise (1) the branch of enlightenment that entails correct recollection, and the branches of enlightenment that entail correct (2) doctrinal analysis, (3) perseverance, (4) delight, (5) mental and physical refinement, (6) meditative stability, and (7) equanimity. These are called the seven branches of enlightenment.

“If you ask what constitutes the noble eightfold path, it comprises (1) correct view, (2) correct ideation, (3) correct speech, (4) correct action, (5) correct livelihood, (6) correct effort, (7) correct recollection, and (8) correct meditative stability. These constitute the noble eightfold path.

“If you ask what constitute the three gateways to liberation, they comprise (1) emptiness as a gateway to liberation, (2) signlessness as a gateway to liberation, and (3) aspirationlessness as a gateway to liberation. These are called the three gateways to liberation. Among them, if you ask what constitutes emptiness as a gateway to liberation, one-pointedness of mind based on the aspects of emptiness is called emptiness as a gateway to liberation. If you ask what constitutes signlessness as a gateway to liberation, one-pointedness of mind based on the aspects of signlessness is called signlessness as a gateway to liberation. [F.327.b] If you ask what constitutes aspirationlessness as a gateway to liberation, one-pointedness of mind based on the aspects of impermanence and the aspects of suffering is called aspirationlessness as a gateway to liberation.

“If you ask what constitute the eight aspects of liberation, they are as follows: (1) The first aspect of liberation ensues when corporeal beings observe physical forms. (2) The second aspect of liberation ensues when formless beings endowed with internal perception observe external physical forms. (3) The third aspect of liberation ensues when beings physically actualize, achieve, and maintain release from their inclination toward pleasant states. (4) [The fourth aspect of liberation ensues when] the perceptions of physical forms have been transcended in all respects, when the perceptions of obstructed phenomena have subsided, and when the mind does not engage with diverse perceptions, so that one achieves and abides in the sense field of infinite space, thinking, ‘Space is infinite.’ (5-7) [The fifth, sixth, and seventh aspects of liberation ensue when] one achieves and abides [in the other sense fields], up to and including the sense field of neither perception nor non-perception. (8) [The eighth aspect of liberation ensues when] the sense field of neither perception nor non-perception has been completely transcended in all respects, and one physically actualizes, achieves, and abides in the cessation of all perceptions and feelings. These are called the eight aspects of liberation.

“If you ask what constitute the nine serial steps of meditative absorption, they are as follows: (1) [The first ensues] when one achieves and maintains the first meditative concentration, that is to say, when there is freedom from desires, and freedom from negative and non-virtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. (2-4) Similarly, [the second, third, and fourth ensue] when one achieves and maintains the second, third, and fourth meditative concentrations. (5-9) Similarly, [the remaining steps ensue] when one achieves and abides in [the formless absorptions], from the sense field of infinite space to the cessation of all perceptions and feelings. These are called the nine serial steps of meditative absorption. [F.328.a]

“If you ask what constitute the ten powers of the tathāgatas, Su­bhūti, they are as follows: (1-2) The tathāgatas, arhats, genuinely perfect buddhas definitively know that things which are possible are indeed possible, and that things which are impossible are indeed impossible. (3) Moreover, the tathāgatas definitively know through contingencies and causes the maturation of the past, future, and present actions [of sentient beings], and of those who undertake such actions. (4) In addition, the tathāgatas definitively know multiple world systems and diverse sensory elements. (5) Moreover, the tathāgatas definitively know whether the acumen of other sentient beings, and other individuals, is supreme or not. (6) Also, the tathāgatas definitively know the worlds endowed with a diversity of inclinations and a multiplicity of inclinations. (7) Moreover, the tathāgatas definitively know the paths that lead everywhere. (8) Moreover, the tathāgatas definitively know all the afflicted and purified mental states, and their emergence, associated with the meditative concentrations, aspects of liberation, meditative stabilities, and formless absorptions. (9) Moreover, with pure divine clairvoyance, surpassing the sight of human beings, the tathāgatas definitively perceive and definitively know [all the circumstances of] sentient beings, from their death and rebirth to how they proceed to blissful realms, how they proceed to inferior realms, and how they proceed in accordance with their past actions. In addition, the tathāgatas recollect many former abodes. That is to say, having recollected a single past life, [F.328.b] they can recollect many former abodes, along with their circumstances and their locales. (10) Moreover, the tathāgatas definitively know that through their extrasensory powers they have actualized, achieved, and maintained in this very lifetime the liberation of mind and the liberation of wisdom in the state that is free from contaminants because all contaminants have ceased, and so they may say, ‘My rebirths have come to an end. I have practiced chastity. I have fulfilled my duties. I will not experience other rebirths apart from this one.’ These are called the ten powers of the tathāgatas.

“If you ask what constitute the four assurances [claimed by the buddhas, they are as follows]:

“ (1) When I claim to have attained genuinely perfect buddhahood, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say that I have not attained manifestly perfect buddhahood with respect to these [particular] phenomena here, I would correctly disregard that reason for contradicting me, based on their worldly doctrines. By correctly disregarding that reason, I have found happiness and abide therein. To have attained this absence of trepidation is to have attained fearlessness. I claim my exalted place as a great leader. I will rightly roar the lion’s roar in the midst of the assembly! I will turn the wheel of Brahmā which has not previously been turned [in the world] in conformity with the sacred doctrine by any virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else!

“ (2) When I claim I am one whose contaminants have ceased, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say that these [particular] contaminants of mine have not ceased, I would correctly disregard that reason for contradicting me, and so on, in the same vein as before.

“ (3) When I claim to have explained those things which cause obstacles [on the spiritual path], if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else should say in this respect that even though one might depend on those things, there will be no obstacles, I would correctly disregard that reason for contradicting me, and so on, in the same vein as before. [F.329.a]

“ (4) When I claim to have explained the path through which suffering will genuinely cease, having ascertained that śrāvakas will find it conducive to the attainment of sublime emancipation, if some virtuous ascetic, brāhmin, god, demon, Brahmā, or anyone else in the world should say in this respect that this path will not be conducive to emancipation, that there will be no definitive realization, and that the sufferings of those who enact it will not cease, I would correctly disregard that reason for contradicting me, and so on, in the same vein as before. These are called the four assurances of the tathāgatas.

“If you ask what the four kinds of exact knowledge are, they comprise (1) exact knowledge of meanings, (2) exact knowledge of dharmas, (3) exact knowledge of their language and lexical explanations, and (4) exact knowledge of their eloquent expression. These are called the four kinds of exact knowledge.

“If you ask what constitutes great loving kindness, it is an action in which the tathāgatas engage on behalf of all sentient beings, treating enemies and friends identically. That is called great loving kindness.

“If you ask what constitutes great compassion, it is unstinting loving kindness even toward sentient beings, when there are actually no sentient beings. That is called great compassion.

“If you ask what constitute the eighteen distinct qualities of the buddhas, they are as follows: (1) The tathāgatas are without clumsiness; (2) they are not noisy; (3) they are without false memories; (4) they are without uncomposed minds; (5) they are without differentiating perceptions; (6) they are without indifference that does not make distinctions; (7) they do not degenerate in their resolution; (8) they do not degenerate in their perseverance; (9) they do not degenerate in their recollection; (10) they do not degenerate in their meditative stability; (11) they do not degenerate in their wisdom; (12) they do not degenerate in their liberation, nor in their perception of liberating gnosis; (13) they engage in the perception of gnosis which is unobstructed and unimpeded with respect to the past; [F.329.b] (14) they engage in the perception of gnosis which is unobstructed and unimpeded with respect to the future; (15) they engage in the perception of gnosis which is unobstructed and unimpeded with respect to the present; (16) all the activities of their bodies are preceded by pristine cognition and followed by gnosis; (17) all the activities of their speech are preceded by gnosis and followed by gnosis; and (18) all the activities of their minds are preceded by gnosis and followed by gnosis. These are called the eighteen distinct qualities of the buddhas.

“If you ask what are the ‘thirty-two major marks of a superior man that the tathāgatas possess,’ they are as follows:

(1) The Blessed One has feet that are well positioned. In this regard, ‘excellent positioning of the feet’ means that the soles of his two feet entirely touch the ground. Just as when the long, evenly balanced legs of a jar are placed on level ground, the whole of the base entirely touches the ground, in the same way, the Blessed One is endowed with feet that are well positioned.

(2) The Blessed One has feet that are marked with the motif of the wheel. In this regard, the expression ‘marked with the motif of the wheel’ denotes the motif of a wheel with a thousand spokes, a hub, and a circumference, which appears on the soles of his two feet, entirely golden in color.

(3) The Blessed One has palms and soles that are tender and soft. In this regard, ‘the tenderness and softness of his palms and soles’ means that they resemble the smooth surface of a kapok sheet or a cotton sheet, unlike those of other human beings.

(4) The Blessed One has long toes and fingers. In this regard, ‘long toes and fingers’ means that the fingers of his hands and the toes of his feet are exceedingly long, unlike those of other human beings. [F.330.a]

(5) The Blessed One is endowed with hands and feet that are webbed. In fact, his hands and feet are prominently webbed, unlike those of other human beings.

(6) The Blessed One is endowed with broad heels. In this regard, ‘broad heels’ means that the bases of his two heels are broad, unlike those of other human beings.

(7) The Blessed One is endowed with inconspicuous ankle bones. In this regard, ‘inconspicuous ankle bones’ means that he is well endowed with broad heels and that, his heels being broad, he is also endowed with inconspicuous ankle bones, unlike those of other human beings.

(8) The Blessed One is endowed with calves resembling those of an antelope. In this regard, ‘calves like those of an antelope’ means that his calves are slender and tapered, just like those of Śarabha Aiṇeya, the king of ungulates.

(9) The Blessed One is endowed with arms that reach down to his knees when standing, without bending down. In this regard, the expression ‘arms that reach down to his knees when standing, without bending down’ means that when the Blessed One is standing upright, the palms of both hands can touch and probe around his kneecaps, without him having to bend down.

(10) The Blessed One is endowed with a contracted male organ. In this regard, the ‘contractedness of his male organ’ means that he resembles a thoroughbred elephant or a thoroughbred steed of noble breed.

(11) The Blessed One is endowed with hairs that grow finely and distinctly, curling to the right. In this regard, the expression ‘hairs that grow finely and distinctly, curling to the right’ means that from each of the pores of his skin a single hair finely grows, bluish black in color, curling softly into rings, lustrous and curling to the right. [F.330.b]

(12) The Blessed One is endowed with body hairs that point upwards. In this regard, the ‘pointing upwards of his body hairs’ means that hairs that grow from his head and the hairs of his body point upwards and finely grow, bluish black in color, all curling softly into rings, lustrous and curling to the right.

(13) The Blessed One is endowed with delicate, soft, and lustrous skin. In this regard, the expression ‘delicate, soft, and lustrous skin’ means that neither water nor dust adhere to his body, or settle upon it.

(14) The Blessed One is endowed with a golden complexion. This means that his physical form is elegant, fine, and beautiful to behold, just like an offering post fashioned of finest gold that is adorned with various gemstones, for which reason it is said to resemble the color of gold.

(15) The Blessed One is endowed with seven prominent parts. In this regard, the expression ‘seven prominent parts’ means that the two prominent [backs of] his legs are elegant, fine, and beautiful to behold, their flesh and blood fully distended. Similarly, the two prominent [backs of] his arms are elegant, fine, and beautiful to behold, their flesh and blood fully distended, and there are also two prominent parts at the two shoulders and one prominent part at the nape of the neck, which are elegant, fine, and beautiful to behold, their flesh and blood fully distended.

(16) The Blessed One is endowed with amply curved shoulders.

(17) The Blessed One is endowed with collarbones that are well covered.

(18) The Blessed One is born with an extremely upright posture.

(19) The Blessed One is endowed with a girth like the banyan tree. In that regard, the expression ’endowed with a girth like the banyan tree’ means that the width of his body is proportionate to its length, and its length is proportionate to its width. That is designated a ‘girth like the banyan tree.’

(20) The Blessed One is endowed with lion-like cheeks.

(21) The Blessed One is endowed with forty teeth. [F.331.a]

(22) The Blessed One is endowed with close-fitting teeth.

(23) The Blessed One is endowed with teeth whose tips are long, sharp, and white.

(24) The Blessed One is endowed with a superior organ of taste. This means that within his straight throat he has a gullet that is straight and not crooked, enabling him to swallow without hesitation.

(25) The Blessed One is endowed with a long and slender tongue. In this regard, the expression ‘long and slender tongue’ means that when the Tathā­gata wishes, his tongue can protrude from his mouth, and is capable of touching and probing around his nostrils, eye sockets, and ears, and it can even cover his whole face, as far as the hairline.

(26) The Blessed One is endowed with the divine voice of Brahmā.

(27) The Blessed One is endowed with wide eyes and bovine eyelashes.

(28) The Blessed One is endowed with deep blue eyes.

(29) The Blessed One is endowed with completely perfect eyeballs.

(30) The Blessed One is endowed with the splendor of an aureole of light, extending a full arm span.

(31) The Blessed One is endowed with a visage that resembles the full moon.

(32) The Blessed One is endowed with a hair ringlet that grows between his eyebrows, and which is as soft as cotton wool, [white] as a water lily, the moon, a conch, the filament of a lotus, the milk of a cow, and hoar-frost.

(33) The Blessed One is endowed with a crown extension. These are the thirty-two marks of a superior man.

“Those who have these major marks of a superior man, which the tathāgatas possess, naturally permeate this world system of the great trichiliocosm with their luminosity. When the tathāgatas speak, their major marks permeate innumerable, countless, immeasurable world systems with luminosity; then, once sentient beings have been favored with the power of the instructions, the tathāgatas [F.331.b] consecrate them within their aureoles, extending a full arm span. When the tathāgatas cease to consecrate them in this way, both the moon and the sun will no longer exist in the world. Months, fortnights, seasons, and the annual cycles will no longer manifest in the world. But once sentient beings have been favored with the power of the instructions, the tathāgatas cause this world system of the great trichiliocosm to understand them by means of their natural buddha speech. When they speak, their mighty voice generates understanding, however exalted sentient beings may be [within the trichiliocosm]. All these enlightened attributes and advantages I have achieved when I was formerly a bodhisattva, by practicing the transcendent perfection of wisdom. So it is, Su­bhūti, that when great bodhisattva beings practice the transcendent perfection of wisdom, they attract sentient beings with their two gifts‍—the worldly gift and the gift of the sacred doctrine. This, Su­bhūti, is indeed the wonderful and marvelous doctrine of great bodhisattva beings.

“Su­bhūti, when great bodhisattva beings practice the six transcendent perfections, how, you may ask, do they attract sentient beings with their pleasant speech? Su­bhūti, when great bodhisattva beings practice the six transcendent perfections, in the beginning, they attract sentient beings exclusively through the transcendent perfection of generosity. Subsequently, they do so through the transcendent perfection of ethical discipline. Thereafter, they do so through the transcendent perfection of tolerance. Thereafter, they do so through the transcendent perfection of perseverance. Thereafter, they do so through the transcendent perfection of meditative concentration, and thereafter, they attract sentient beings through the transcendent perfection of wisdom. Su­bhūti, it is by means of these six transcendent perfections that great bodhisattva beings attract sentient beings through their pleasant speech. If you ask why, [F.332.a] it is because these six transcendent perfections subsume all virtuous attributes.

“Su­bhūti, if you ask how great bodhisattva beings attract sentient beings through their purposeful activity, when, Su­bhūti, they practice the six transcendent perfections over a long period of time, great bodhisattva beings always attract sentient beings without doing anything else. That is to say, they attract them through their gifts, through their pleasant speech, through their purposeful activity, and through their harmony.415

“Su­bhūti, if you ask what constitute the eighty minor marks which the tathāgatas have, they are as follows:

(1) The lord buddhas are endowed with copper-colored nails.

(2) Their body is firm, like that of Nārāyaṇa.

(3) Their kneecaps are elegant.

(4) Their body is clean.

(5) Their body is soft.

(6) Their body is supple.

(7) Their body is lustrous.

(8) Their body is not slouched.

(9) Their fingers and toes are compact.

(10) The lord buddhas have rounded fingers and toes.

(11) Their fingers and toes are tapering.

(12) Their blood vessels and nerves are inconspicuous.

(13) Their ankles are inconspicuous.

(14) Their body is well formed.

(15) Their body is well proportioned.

(16) Their senses are completely purified.

(17) Their understanding is perfectly pure.

(18) Their behavior is excellent.

(19) The lord buddhas are endowed with splendor and intelligence.

(20) They are worthy of beholding.

(21) Their mouth is not too wide.

(22) Their mouth is without blemish.

(23) Their lips are red like the balsam fruit.

(24) Their mouth is compact.

(25) Their voice is deep.

(26) Their navel is deep.

(27) Their navel is well rounded.

(28) Their navel [F.332.b] curls to the right.

(29) Their arms and legs are compact.

(30) The lord buddhas are endowed with [well-proportioned] arms and legs, as intended.

(31) Their palms are even.

(32) The lines of their palms are unbroken.

(33) The lines of their palms are extended.

(34) Their body is immaculate and without unpleasant odors.

(35) Their complexion is radiant.

(36) Their [sense faculties]‍—the ‘gates to the sense fields’‍—are excellent.

(37) Their face is like the full moon.

(38) They speak first.

(39) Their face is without frowns of anger.

(40) The pores of their bodies all emit a pleasant odor.

(41) Their mouth is fragrant.

(42) Their gait is that of a lion.

(43) Their gait is that of a mighty elephant.

(44) Their gait is that of a swan.

(45) Their head is [large], similar to a parasol.

(46) Their speech is sweet and fully perfected.

(47) They are endowed with sharp eye-teeth.

(48) Their nose is prominent.

(49) Their tongue is red.

(50) The lord buddhas have a tongue that is slender and large.

(51) Their body hairs are bluish black.

(52) Their body hairs are clean.

(53) Their eyes are wide.

(54) Their orifices are without deterioration.

(55) Their palms and soles are red.

(56) Their navel does not protrude.

(57) Their abdomen is not misshapen.

(58) Their abdomen is slender.

(59) The lord buddhas have an abdomen that is unwrinkled.

(60) Their joints are elegant.

(61) Their joints are extended.

(62) Their hands and feet are utterly pure.

(63) They have a symmetrical aureole of light, extending a full arm span.

(64) Their luminosity radiates as they walk.

(65) They satisfy whichever gods and humans encounter them.

(66) They are never mistreated, though visible to all creatures. [F.333.a]

(67) They instruct sentient beings.

(68) Their speech is pervasive, in conformity with their assembly, but it does not extend outside their assembly.

(69) Their torso resembles that of a lion.

(70) The joints of their bodies are well articulated.

(71) The pinnacle of their crown cannot be seen.

(72) The hair of their heads is bluish black, soft, and long.

(73) The hair of their heads is not dishevelled.

(74) The hairs of their heads point upwards, finely and curling into locks.

(75) The hair of their heads is untangled.

(76) Their heart is excellently adorned with the śrīvatsa motif.

(77) The markings on their palms and soles blaze with splendor.416

(78) They are endowed with markings, as if they were drawn in the colors of vermilion, realgar, minium, indigo bark, and verdigris.

“Su­bhūti, these constitute the eighty minor marks. Excellently adorned with these marks, the bodies of the tathāgatas radiantly shine. All these are the [causal and fruitional attributes] which are to be perfected by great bodhisattva beings who practice the transcendent perfection of wisdom.417

“Moreover, Su­bhūti, great bodhisattva beings, who practice the transcendent perfection of wisdom, instruct and advise other bodhisattvas as follows: ‘Come, children of enlightened heritage! May you become skilled in the formation of syllables! That is to say, may you become skilled in the formation of a single syllable! May you become skilled in the formation of two syllables! Similarly, may you become skilled in the formation of three, four, five, six, seven, eight, nine, ten, and similarly twenty, thirty, forty, and up to fifty, up to a hundred syllables, and up to a thousand syllables! Through a single syllable may you realize all the natural expressions of speech! [F.333.b] Similarly, may you realize all the natural expressions of speech on the basis of two, three, and up to a hundred and a thousand syllables! Similarly, may you gather the forty-two basic syllables418 in a single syllable! May you gather a single syllable within the forty-two syllables!’ In this way, Su­bhūti, great bodhisattva beings should gather the forty-two syllables in a single syllable, and they should gather a single syllable within the forty-two syllables. Having mastered the forty-two syllables by means of a single syllable, and similarly having mastered a single syllable by means of the forty-two syllables, they become skilled in the formation of syllables. Having mastered the formation of syllables, they then become skilled in the formation of [speech] that is without syllables. For example, the tathāgatas, arhats, genuinely perfect buddhas are skilled in the sacred doctrine and skilled in syllables, and they teach through syllables the sacred doctrine that is without syllables. Indeed, Su­bhūti, there is no doctrine at all that is not included in the syllables and the absence of syllables.”419

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! If, owing to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end, sentient beings, too, are never apprehensible, and nor indeed is the sacred doctrine apprehensible, and nor are even the natural expressions of the sacred doctrine apprehensible, then, [Reverend] Lord, how do great bodhisattva beings who practice the six transcendent perfections, and similarly practice the four meditative concentrations, the four immeasurable aspirations, the four formless absorptions, and likewise, the thirty-seven aspects of enlightenment, the fourteen aspects of emptiness, the meditative stabilities of emptiness, signlessness, [F.334.a] and aspirationlessness, the eight aspects of liberation, the nine serial steps of meditative absorption, the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, teach the sacred doctrine to sentient beings by means of the six transcendent perfections which originate from the ripening [of past actions]?

“Similarly, how do they teach the sacred doctrine to sentient beings by means of the six extrasensory powers which originate from the ripening [of past actions]? Sentient beings and the designation ‘sentient being’ are non-apprehensible. Since sentient beings are non-apprehensible, the psycho-physical aggregates, sensory elements, and sense fields are non-apprehensible. Similarly, since sentient beings are non-apprehensible, the six transcendent perfections are non-apprehensible, and in the same vein, [all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are non-apprehensible. The eighty minor marks are non-apprehensible. Since sentient beings are non-apprehensible, nothing is designated as a sentient being. Nothing is designated as the psycho-physical aggregates, the sensory elements, and the sense fields, and in the same vein, nothing is designated as [the causal and fruitional attributes], up to and including the eighty minor marks. This being the case, Reverend Lord, how would great bodhisattva beings who practice the transcendent perfection of wisdom teach the sacred doctrine to sentient beings?

“Reverend Lord! Wouldn’t those great bodhisattva beings encourage sentient beings to acquire attributes that are non-existent, and wouldn’t this cause them to engage in or identify with erroneous views? If one were to ask why, Reverend Lord, it is because if those great bodhisattva beings who practice the transcendent perfection of wisdom [F.334.b] do not apprehend even the nature of a bodhisattva, how could they possibly apprehend the attributes that are the aspects of enlightenment!”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, it is so! It is exactly as you have said. Su­bhūti, it is because sentient beings are non-apprehensible that one should know the emptiness of internal phenomena, and likewise, the emptiness of external phenomena, the emptiness of both external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of non-dispersal, the emptiness of inherent existence, the emptiness of all things, the emptiness of intrinsic defining characteristics, and [similarly], the emptiness of the psycho-physical aggregates, the emptiness of the sense fields, the emptiness of the noble truths, the emptiness of dependent origination, the emptiness of that which has neither beginning nor end, the emptiness of conditioned phenomena and of unconditioned phenomena, the emptiness of the self, the emptiness of sentient beings, and the emptiness of living creatures. In the same way, one should know lives, individuals, humankind, human beings, actors, instigators, experiencers, knowers, and viewers to be emptiness.

“Similarly, one should know the meditative concentrations, the immeasurable aspirations, and the formless absorptions to be emptiness, and also the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path to be emptiness. Similarly, one should know emptiness to be emptiness, signlessness to be emptiness, and aspirationlessness to be emptiness. Similarly, one should know the eight aspects of liberation and the nine serial steps of meditative absorption to be emptiness. Similarly, one should know the ten powers of the tathāgatas to be emptiness, [F.335.a] and likewise the four assurances to be emptiness, the four kinds of exact knowledge to be emptiness, great loving kindness to be emptiness, great compassion to be emptiness, and the eighteen distinct qualities of the buddhas to be emptiness.

“Similarly, one should know the fruit of entering the stream to be emptiness, and [the other fruits], up to and including the fruit of arhatship, to be emptiness, and individual enlightenment to be emptiness, the maturity of the bodhisattvas to be emptiness, genuinely perfect enlightenment to be emptiness, the buddhafields to be emptiness, and the maturation of sentient beings to be emptiness.

“Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom, having seen all things as emptiness, teach the sacred doctrine to sentient beings who have been captivated by erroneous views, but they do not apprehend those sentient beings at all. They teach this sacred doctrine without transgressing those aspects of emptiness at all. Perceiving in this way, they know all things to be without obscuration, and then, without disturbing anything at all and without dualizing, they indeed teach [this sacred doctrine] exactly as it is. Su­bhūti, just as when an emanation of the tathāgatas projects many thousands of phantoms, some of whom engage in generosity, some in ethical discipline, some in tolerance, some in perseverance, some in meditative concentration, and some in wisdom, while some engage in the immeasurable aspirations, some in the formless absorptions, and some in the extrasensory powers, do you think, Su­bhūti, that that emanation would have detailed anything at all?”

“No, Reverend Lord!” [F.335.b]

The Blessed One continued, “For these reasons, Su­bhūti, you should know that great bodhisattva beings who practice the transcendent perfection of wisdom establish sentient beings on the [bodhisattva] levels, just as they teach the sacred doctrine to them, and release them from erroneous views by means of that which is neither fettered nor liberated. If you ask why, Su­bhūti, it is because physical forms are naturally neither fettered nor liberated. Similarly, feelings, perceptions, formative predispositions, and consciousness are naturally neither fettered nor liberated. Nor does the non-bondage and non-liberation of physical forms constitute physical forms; similarly, the non-bondage and non-liberation of feelings, perceptions, formative predispositions, and consciousness do not constitute consciousness [and the aforementioned aggregates]. If you ask why, Su­bhūti, it is because physical forms, and similarly, feelings, perceptions, formative predispositions, and consciousness are absolutely pure. The same applies also to all conditioned and unconditioned phenomena.

“So it is, Su­bhūti, that although great bodhisattva beings who practice the transcendent perfection of wisdom do teach the sacred doctrine to sentient beings, they do not apprehend sentient beings. If you ask why, Su­bhūti, it is because those great bodhisattva beings abide in a non-abiding manner in the non-apprehension of all things. They abide in a non-abiding manner with respect to the emptiness of physical forms, and similarly [with respect to the emptiness] of feelings, perceptions, formative predispositions, and consciousness, and they abide in a non-abiding manner with respect to the emptiness of conditioned and unconditioned phenomena.

“Su­bhūti, in no respect do they abide in conditioned and unconditioned phenomena, or in the emptiness of conditioned phenomena. If you ask why, it is because those phenomena [F.336.a] and those aspects of emptiness are without essential nature and without apprehension in which one might abide. Su­bhūti, non-entities do not at all abide in non-entity. Intrinsic entities do not abide in intrinsic entities, nor do extraneous entities abide in extraneous entities. If you ask why, it is because they are all non-apprehensible, and where could that which is non-apprehensible abide! So it is, Su­bhūti, that great bodhisattva beings who practice the transcendent perfection of wisdom thoroughly cultivate these attributes owing to all the [aforementioned] aspects of emptiness.

“The lord buddhas, great bodhisattva beings, the pratyekabuddhas, the śrāvakas of the tathāgatas, and all sublime beings are all without defect. If you ask why, Su­bhūti, it is because those lord buddhas, great bodhisattva beings, pratyekabuddhas, and śrāvakas of the tathāgatas all attain buddhahood and realization in pursuit of this reality, and they have exclusively demonstrated and continue to demonstrate all those phenomena to sentient beings without transcending the reality of those phenomena. If you ask why, it is because those phenomena do not transcend the expanse of reality, the real nature, and the finality of existence. If you ask why, it is because they are without any essential nature which might transcend.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! If things do not transcend the expanse of reality, the real nature, and the finality of existence, then are physical forms not one thing and the expanse of reality another, the real nature another, and the finality of existence another? Are [all the other aggregates], up to and including consciousness, not one thing, [F.336.b] and mundane and supramundane phenomena another, contaminated and uncontaminated phenomena another, and conditioned and unconditioned phenomena yet another?”

The Blessed One replied, “Su­bhūti, that is not so!”

“Reverend Lord! If physical forms are not one thing, and the expanse of reality another, and if [all the other aggregates], up to and including consciousness, are not one thing and the expanse of reality another, and so on, up to and including conditioned and unconditioned phenomena, then, Reverend Lord, how would the ripening of positive and negative past actions be established and how would they become discernible? That is to say, the negative ripening of negative past actions causes sentient beings to become discernible in the hells, and the realms of anguished spirits and animals. The positive ripening of positive past actions causes them to become discernible in the god realms and the human realm. Similarly, the combined positive and negative ripening of combined positive and negative past actions causes them to become discernible among the animal realms and among human beings. Likewise, the neither positive nor negative ripening of neither positive nor negative past actions attains the fruit of entering the stream, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, genuinely perfect enlightenment.”

The Blessed One replied, “Su­bhūti, the systematic presentation of the [various] fruits may be disclosed when the relative truth is taken as the standard, but the systematic presentation of the fruits cannot be disclosed in ultimate truth. If you ask why, it is because in ultimate truth physical forms, and similarly, feelings, perceptions, formative predispositions, and consciousness are without arising, [F.337.a] without cessation, without affliction, and without purification. This reality of the emptiness of the unlimited and the emptiness of that which has neither beginning nor end is non-conceptual and indescribable.”

“Reverend Lord! If the systematic presentation of the fruits takes place dependent on the relative truth, would not all ordinary people attain the fruit of entering the stream, and similarly, would they not also attain the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, genuinely perfect enlightenment?”

The Blessed One replied, “Su­bhūti, do ordinary people understand the relative truth and the ultimate truth? Rather, they lack the establishment of the fruit of entering the stream, and so on, up to and including unsurpassed, genuinely perfect enlightenment. Su­bhūti, it is because ordinary people lack the noble eightfold path, do not cultivate the noble eightfold path, and lack the fruit of the noble eightfold path that they do not attain the establishment of the fruits. Rather, Su­bhūti, it is the sublime individuals who are endowed with the path to nirvāṇa, who cultivate the path to nirvāṇa, and possess the fruit of having cultivated the path to nirvāṇa. If you ask why, Su­bhūti, it is because those sublime individuals themselves partake of the establishment of the fruits, while others do not.”

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! Is the fruit then attained when one has cultivated the path, or [F.337.b] will one who has not cultivated the path attain the fruit?”

The Blessed One replied to the venerable Su­bhūti as follows: “Su­bhūti, the fruit is not attained even when one has cultivated the path, nor will one who has not cultivated the path attain the fruit. Nor, Su­bhūti, will the fruit be attained without cultivating the path. The fruit is not attained when one lacks the path, nor is it when one abides on the path. In this way, Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom may establish sentient beings in the fruit, but the fruit is not established by eradicating conditioned elements or unconditioned elements.”

“Reverend Lord! If the fruit is not established by eradicating conditioned or unconditioned elements, yet has the Tathā­gata not revealed that the fruit of entering the stream is consequent on having renounced the three fetters, that the fruit of being tied to one more rebirth is consequent on having reduced the desires and malice associated with the world system of desire, that the fruit of no longer being subject to rebirth is consequent on having renounced the five fetters associated with the lower realms [of desire], that arhatship is consequent on having renounced the five fetters associated with the higher realms [of form and formlessness],420 that individual enlightenment is consequent on having understood that all things whatsoever originating from causes are things that will cease, and that unsurpassed, genuinely perfect enlightenment is consequent on having abandoned involuntary reincarnation through propensities and all afflicted mental states? How should I understand the Reverend Lord’s statement that the fruit is not established by eradicating conditioned and unconditioned phenomena?” [F.338.a]

The Blessed One replied, “Su­bhūti, is the fruit of entering the stream, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, or unsurpassed, genuinely perfect enlightenment conditioned or unconditioned?”

“Reverend Lord! All these phenomena are unconditioned.”

The Blessed One replied, “Su­bhūti, can unconditioned phenomena then be eradicated?”

“No, Reverend Lord!”

“Su­bhūti, when sons of enlightened heritage or daughters of enlightened heritage realize that conditioned and unconditioned phenomena have one defining characteristic, namely, that they are without defining characteristics, at that time do they eradicate anything at all that is conditioned or unconditioned?”

“No!, Reverend Lord!”

The Blessed One continued, “Su­bhūti, the reason why great bodhisattva beings who practice the transcendent perfection of wisdom have nothing to eradicate is that they teach the sacred doctrine to sentient beings, owing to the emptiness of internal phenomena, and owing to the other aspects of emptiness, up to and including the emptiness of intrinsic defining characteristics. They themselves do not become fixated on anything at all, and they do not induce others to become fixated on anything at all. They do not become fixated on the transcendent perfection of generosity, or similarly [on the other transcendent perfections], up to and including the transcendent perfection of wisdom. They do not become fixated on the first meditative concentration [or on the other meditative concentrations], up to and including the fourth meditative concentration. They do not become fixated on the meditative absorption in loving kindness, or on the meditative absorptions in compassion, empathetic joy, and equanimity. Similarly, they do not become fixated on the absorption in the sense field of infinite space, or [on the other formless absorptions], up to and including absorption in the sense field of neither perception nor non-perception. [F.338.b] Nor do they become fixated on the applications of mindfulness [or the other causal attributes], up to and including the noble eightfold path, or on the three gateways to liberation, and in the same vein, [on the fruitional attributes], up to and including omniscience.

“Since they do not become fixated on these [attributes], they remain unattached to anything at all. Just as when the emanations of a tathāgata dispense generosity, they may indeed experience the fruit of this generosity, but do not dwell on the fruit of this generosity, and though they may indeed practice all the six transcendent perfections, and similarly practice in accordance with contaminated, uncontaminated, mundane, supramundane, conditioned, and unconditioned phenomena, exclusively in order that sentient beings might attain final nirvāṇa, but do not dwell in anything at all, in the same way, Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom may practice in accordance with all those phenomena, but they do not dwell in them; nor are they attached to anything at all. If you ask why, it is because they thoroughly realize the defining characteristic of phenomena, of which all things partake.” [B30]

Then the venerable Su­bhūti asked the Blessed One, “Reverend Lord! If the supreme [reality] is that all things are signless‍—signs being mere imputations that originate from imagination‍—then how do great bodhisattva beings who practice the transcendent perfection of wisdom attain distinction with regard to virtuous attributes, and how do they induce others to attain distinction with regard to virtuous attributes, and engage with them, perfecting the levels, from one to the next, by means of those virtuous attributes, and also induce sentient beings to engage with the three vehicles, and become established therein?”

The Blessed One [F.339.a] replied to the venerable Su­bhūti as follows: “Su­bhūti, if great bodhisattva beings cultivate entities or some indication of an entity, and do not cultivate non-entities and signlessness, then those great bodhisattva beings would themselves not attain distinction, and they would not induce others to engage with distinction, and to become established therein. Su­bhūti, if great bodhisattva beings who practice the transcendent perfection of wisdom perfect the transcendent perfection of meditative concentration, and similarly the transcendent perfection of perseverance, the transcendent perfection of tolerance, and the transcendent perfection of ethical discipline, exclusively by way of signlessness, and if they perfect the transcendent perfection of generosity exclusively by way of signlessness, and similarly, if they perfect the meditative concentrations exclusively by way of signlessness, if they perfect the immeasurable aspirations and the formless absorptions exclusively by way of signlessness, and similarly, if they meditate on and perfect the applications of mindfulness, the correct exertions, and [the other causal attributes], up to and including the noble eightfold path, exclusively by way of signlessness, and similarly, if they perfect the meditative stabilities of emptiness, signlessness, and aspirationlessness exclusively by way of signlessness, and similarly, if they perfect the emptiness of internal phenomena exclusively by way of signlessness, if they perfect the emptiness of external phenomena exclusively by way of signlessness, and in the same vein, if they perfect the other aspects of emptiness, up to and including the emptiness of intrinsic defining characteristics, exclusively by way of signlessness, and similarly, if they perfect the eight aspects of liberation exclusively by way of signlessness, [F.339.b] if they perfect the nine serial steps of meditative absorption exclusively by way of signlessness, and similarly, if they perfect the ten powers of the tathāgatas, the four assurances, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas exclusively by way of signlessness, then they will not be attached to those [attributes], owing to their exclusive signlessness, and they will also not resort to erroneous views. Having cultivated these virtuous attributes, they will induce others to engage with them and to become established in them.

“Su­bhūti, if for those great bodhisattva beings who practice the transcendent perfection of wisdom there were to exist an indication of phenomena, even for only the duration of a finger-snap, then, Su­bhūti, those great bodhisattva beings who practice the transcendent perfection of wisdom would not attain manifestly perfect buddhahood, in which all things are signless, free from recollection, and free from attention, and they would not become established in uncontaminated phenomena, in the real nature. Su­bhūti, all uncontaminated phenomena are signless, free from recollection, and free from attention. Therefore, Su­bhūti, great bodhisattva beings who practice the transcendent perfection of wisdom always act for the sake of sentient beings by means of uncontaminated phenomena.”

“Reverend Lord! If all things are signless, free from recollection, and free from attention, why are many different designations applied to all things, such as, ‘These are contaminated phenomena. These are uncontaminated. These are mundane. These are supramundane. These are conditioned. These [F.340.a] are unconditioned. These are common. These are uncommon. These are the attributes of śrāvakas. These are the attributes of pratyekabuddhas. These are the attributes of bodhisattvas. These are the attributes of genuinely perfect buddhas?’”

The Blessed One replied, “Su­bhūti, do you think that signlessness is one thing and the attributes of the śrāvakas are another?”

“No, Reverend Lord!”

“Su­bhūti, do you think that signlessness is one thing and the attributes of the pratyekabuddhas are another, that the attributes of the bodhisattvas are also another, and that the attributes of the genuinely perfect buddhas are also another?”

“No, Reverend Lord!”

The Blessed One replied, “Well then, Su­bhūti, do the fruit of entering the stream, the fruit of being tied to one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment, and unsurpassed, genuinely perfect enlightenment constitute signlessness?”421

“Yes, they do, Reverend Lord! Yes they do, Reverend Su­gata!”

The Blessed One replied, “For these reasons, Su­bhūti, you should know that all things are signlessness. Su­bhūti, great bodhisattva beings who train in this signlessness are enhanced by all the roots of virtuous actions. That is to say, they are always enhanced by the six transcendent perfections, the four meditative concentrations, the four immeasurable aspirations, the four formless absorptions, [F.340.b] the four applications of mindfulness, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and in the same vein, by all [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.

“If you ask why, it is because those great bodhisattva beings should not train in anything except emptiness, signlessness, and aspirationlessness. If you ask why, Su­bhūti, it is because all virtuous attributes are gathered in these three gateways to liberation. If you ask why, emptiness as a gateway to liberation implies that all things are empty of intrinsic defining characteristics. Signlessness as a gateway to liberation implies that they lack all signs, aspirationlessness as a gateway to liberation implies that they have abandoned all aspirations. Great bodhisattva beings who train in these three gateways to liberation undertake training while observing production and disintegration with respect to the five psycho-physical aggregates, and likewise, the twelve sense fields and the eighteen sensory elements. Similarly, they undertake training while realizing the four noble truths, and they undertake training while fully comprehending the twelve links of dependent origination. Then they train in the emptiness of internal phenomena and in the emptiness of external phenomena, and similarly, they train in the other aspects of emptiness, up to and including the emptiness of non-entities and the emptiness of essential nature. Similarly, they train in the six transcendent perfections. They train in the four applications of mindfulness and [in the other causal attributes], up to and including the noble eightfold path. Similarly, they train in the ten powers of the tathāgatas, the four assurances, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.” [F.341.a]